कामिक आगम: पूर्व भाग (अष्टाविंशति मूल शैव आगमों का प्रथम एवं सर्वोच्च आगम महाकोश)

Holding the water-pot in his left hand, the Guru should remove the flower placed earlier on the top of the
Linga with the recital of astra mantra and keep his hands washed well. He should stream down the kalasa
water through the hand held in the conch-mudra and perform the ceremonial bath. While pouring the
water on the top of the Linga, water drops should not spill out. He should not move around his hand above
the top of the Linga and should not display the mudras below the level of Linga portion. He should not
let the kalasa-water spill around and should not let the materials kept there for the ablution become wetted
by the spilling water.
जयशब्द समोपेतं शिवकुम्भं च वर्धनीम्।
उद्धृत्य नीत्वा देवाग्रे यन्त्रिकोपरि विन्यसेत्॥ ४१०
दत्वा घटस्थ देवाय देव्यै पाद्यादिकं त्रयम्।
गन्धं पुष्पं च धूपं च दीपमर्घ्यं विधाय च॥ ४२१
अपनीय विधानं तद्दक्षहस्तेन देशिकः।
कूर्चं सपुष्पं तोयाभ्यां शिवमन्त्रमनुस्मरन्॥ ४२२
संगृह्य तत्त्ववित्तस्तु लिङ्गमूर्ध्नि मनुं न्यसेत्।
देवेशीमपि तद्वामे देवस्य विनिवेशयेत्॥ ४२३
jayaśabda samopetaṁ śivakumbhaṁ ca vardhanīm|
uddhṛtya nītvā devāgre yantrikopari vinyaset|| 420
datvā ghaṭastha devāya devyai pādyādikaṁ trayam|
gandhaṁ puṣpaṁ ca dhūpaṁ ca dīpamarghyaṁ vidhāya ca|| 421
apanīya vidhānaṁ taddakṣahastena deśikaḥ|
kūrcaṁ sapuṣpaṁ toyābhyāṁ śivamantramanusmaran|| 422
saṁgṛhya tattvavittastu liṅgamūrdhni manuṁ nyaset|
deveśīmapi tadvāme devasya viniveśayet|| 423
With the accompaniment of repeating loud sounds which proclaim the victory of the Lord(jaya sabda),
the Guru should lift up the Sivakumbha and Saktikumbha(vardhani) and take them inside the shrine and
place them upon the yantrika(specially designed pedestal). Having offered padya, acamana and arghya
to the Lord and the Sakti present in the consecrated water kept in the kalasas, he should offer the sandal,
flowers, incense, light and arghya to them and after that he should remove the flowers and other materials
from the kalasas with the right hand. Keeping his mind firmly on the relevant tattvas, the Guru should
collect the bunch of durva-grass(kurca), flowers and water, reciting the Sivamantra. Doing so, he should
identify the mula mantra with the top of the Linga. Then he should bring out the presence of Sivasakti
on the left side of the Linga.
शिवमन्त्रं स्मरन् कुम्भतोयेन स्नापयेच्छिवम्।
पिण्डिकारूपिणीं देवीं स्नापयेत्तदनन्तरम्॥ ४२४
सुगन्धामलकाद्यैस्तु स्नानं तत्र विधीयते।
गन्धाम्बुना ऽभिषेकं तु कृत्वा लिङ्गं सपीठकम्॥ ४२५

वक्त्रेष्वाचमनं दत्वा मार्जयेच्छुद्धवाससा।
गन्धद्रव्यैर्समालिप्य शिवलिङ्गं सवेदिकम्॥ ४२६
वस्त्रैर्नानाविधैर्द्रव्यैः देवमाच्छाद्य निर्मलैः।
दत्वाष्टपुष्पं देवाय दद्यान्मन्त्रहविस्ततः॥ ४२७
śivamantraṁ smaran kumbhatoyena snāpayecchivam|
piṇḍikārūpiṇīṁ devīṁ snāpayettadanantaram|| 424
sugandhāmalakādyaistu snānaṁ tatra vidhīyate|
gandhāmbunā 'bhiṣekaṁ tu kṛtvā liṅgaṁ sapīṭhakam|| 425
vaktreṣvācamanaṁ datvā mārjayecchuddhavāsasā|
gandhadravyairsamālipya śivaliṅgaṁ savedikam|| 426
vastrairnānāvidhairdravyaiḥ devamācchādya nirmalaiḥ|
datvāṣṭapuṣpaṁ devāya datyānmantrahavistataḥ|| 427
Reciting the Sivamantra, the Guru should bathe the Linga with the kalasa-water and then bathe the Sakti
who is in the form of the pedestal. Bathing the Linga and the pedestal with the perfumed materials,
myrobalan and others on this occassion is recommended . Having bathed the Linga along with the pedestal
with the sandal water, he should offer the acamana-water to all the faces of Siva and wipe them with pure
and dry cloth. Then he should carefully besmear the paste of fragrant materials over the Linga and the
pedestal. Having covered the Linga with pure clothes and different varieties of valuable and pure materials,
he should offer eight flowers to the Lord and offer the havis consecrated with the mantras.
मुद्गान्नं वाऽथ शुद्धान्नं उपदंशादि संयुतम्।
शुद्धाभिः पुष्पमालाभिः पत्रच्छेदैरथार्चयेत्॥ ४२८
mudgānnaṁ vā'tha śuddhānnaṁ upadaṁśādi saṁyutam|
śuddhābhiḥ puṣpamālābhiḥ patrachedairathārcayet|| 428
Kidney-bean rice or pure(unmixed) rice associated with seasoned dishes and appetizing condiments should
be offered to the Lord. The Guru should adorn the Linga with garlands of flowers and then worship it with
pieces of leaves got from the recommended plants and trees.
हेमपट्टैश्च मकुटैः पर्णैः हेमविनिर्मितैः।
हेमदूर्वाङ्कुरैः हेम लक्ष्मीपुष्पैः अनेकशः॥ ४२९
भूषयेच्चन्द्र खण्डेन हेमपुष्पैरनेकशः।
त्रिसरेणोत्तरीयेण कटिसूत्रेण साधकः॥ ४३०
हैमेन कृत्तिवासेन हैमवस्त्रेण चैव हि।
अन्यैर्मकुटपुष्पाद्यैः गोलकैर्हेमनिर्मितैः॥ ४३१
भूषयेच्च यथा न्यायं रत्नैर्नानाविधैरपि।

hemapaṭṭaiśca makuṭaiḥ parṇaiḥ hemavinimitaiḥ।
hemadūrvāṅkuraiḥ hema lakṣmīpuṣpaiḥ anekaśaḥ।। 429
bhūṣayeccandra khaṇḍena hemapuṣpairanekaśaḥ।
trisareṇottarīyeṇa kaṭisūtreṇa sādhakaḥ।। 430
haimena kṛttivāsena haimavastreṇa caiva hi।
anyairmakuṭapuṣpādyaiḥ golakairhemanirmitaiḥ।। 431
bhūṣayecca yathā nyāyaṁ ratnairnānāvidhairapi।
The Linga should be adorned with three-striped sheet made of gold, golden crown, leaves and durva-grass
made of gold, a number of flowers made of gold, each one embedded with Lakshmi, crescent moon and
innumerable flowers made of gold and such other ornaments. The Guru should beautify the Linga with
three-stranded sacred thread, upper garment and waist-band. He should adorn the Linga with golden cloth
and golden belt provided with a fictitious face at the joint. He should beautify it with other kinds ornaments
such as gold crown, gold flowers, bead designed with gold balls. He should adorn the Image with various
kinds of ornaments designed with precious gems, according to the fitness of perfect beautification.
माणिक्यं अर्कवारे स्याच्चन्द्रवारे तु मौक्तिकम्॥ ४३२
कुजवारे प्रवालं स्याद् बुधे मरकतं भवेत्।
गुरौ तु पुष्परागं स्याच्छुक्रे वज्रमिति स्मृतम्॥ ४३३
इन्द्रनीलं च सौरे स्यात् सर्वाण्येतानि यानि च।
सर्ववारेषु योग्यानि भूषणानां विधिर्मतः॥ ४३४
māṇikyaṁ arkavāre syāccandravāre tu mauktikam।। 432
kujavāre pravālaṁ syād budhe marakataṁ bhavet।
gurau tu puṣparāgaṁ syācchukre vajramiti smṛtam।। 433
indranīlaṁ ca saure syāt sarvāṇyetāni yāni ca।
sarvavāreṣu yogyāni bhūṣaṇānāṁ vidhirmataḥ।। 434
On each day of a week, the Guru should adorn the Linga with a specific kind of ornament made of a
particular gem. On Sunday, ornament made of diamond; on Monday, pearl ornament; on Tuesday,
coral; on Wednesday, emerald; on Thursday, topaz; on Friday, adamantine gem(vajra); on Saturday,
sapphire. These are the directions related to the ornamentation , fit for all the days as well as specifically
fit for a particular day of a week.
दत्वाऽजातेन पाद्यं तु पादयोस्तन्मुखेषु च।
आचमान्ते च मूर्धान्यैः शिरस्यर्घ्यं प्रदापयेत्॥ ४३५
पञ्चगव्याभिषेकादौ महाघण्टारवान्वितम्।
उपस्नान समायुक्तं धूपं वा विनिवेदयेत्॥ ४३६
अवश्यं आवृतान्ते स्याद् उपस्नानं सधूपकम्।

datvā'jātena pādyaṁ tu pādayostanmukheṣu ca|
ācamānte ca mūrdhādhyaiḥ śirasyarghyaṁ pradāpayet|| 435
pañcagavyābhiṣekādau mahāghaṇṭāravānvitam|
upasnāna samāyuktaṁ dhūpaṁ vā vinivedayet|| 436
avaśyaṁ āvṛtānte syād upasnānaṁ sadhūpakam|
The Guru should offer the padya-water at the feet of the Lord with the recital of sadyojata mantra. Then he
should offer the acamana-water to the face and arghya-water at the head with the accompaniment of
siro mantra. While performing the ablution with pancagavya and others, the great bell should be sounded;
subsequent bathing(upasnana) should be done and the incense should be offered. At the completion of
each phase of ritual, the subsequent bath and the offering of incense should be essentially done.
गापयेन्मन्त्रगानं वा वीणानादं तथापि वा॥ ४३७
वेदाध्ययनं अन्यच्च शास्त्रपाठादिकं च यत्।
तदूर्ध्वं गौडभाषाद्यैः गानं धूपान्तं आचरेत्॥ ४३८
ऊर्ध्वं द्राविडभाषाङ्गं गानं नृत्तयुतं तु वा।
संस्कृतादनपभ्रंशं नानास्वर समन्वितम्॥ ४३९
यदष्टादश भाषोत्थं गानं वा परिकल्पयेत्।
नानादेश प्रसूतं च नर्तनं परिकल्प्य च॥ ४४०
gāpayenmantragānaṁ vā vīṇānādaṁ athāpi vā|| 437
vedādhyayanaṁ anyacca śāstrapāṭhādikaṁ ca yat|
tadūrdhvaṁ gauḍabhāṣādyaiḥ gānaṁ dhūpāntaṁ ācaret|| 438
ūrdhvaṁ drāviḍabhāṣāṅgaṁ gānaṁ nṛttayutaṁ tu vā|
saṁskṛtādanapabhraṁśaṁ nānāsvara samanvitam|| 439
yadaṣṭādaśa bhāṣotthaṁ gānaṁ vā parikalpayet|
nānādeśa prasūtaṁ ca nartanaṁ parikalpya ca|| 440
The singing of the songs composed of mantras, vina-recital, systematic recital of the Vedas, reading of
the Agamic Scriptutres and other works, then the singing of the songs composed in gauda-language and
others – these should be done until the completion of the offering of incense. Then, the hymns composed
in dravida-language and its dialect languages should be sung. Such hymns may be sung supported by
dance recital. Musical compositions in Sanskrit should be rendered melodiously without the occurrence
of corrupted words and with correct setting of musical notes(svaras). Or, the singing of the songs composed
in the eighteen languages may be arranged for. Arrangement for the performance of dance evolved in
various parts of the country may be done.
पुष्पप्रतिसराद्यैश्च समन्तालम्बयेदधः।
निर्धूमज्वलदङ्गार पूर्णपात्रोदरे भृशम्॥ ४४१
दह्यमानेन धूपेन धूपयेत्तदनन्तरम्।

सुरूपं धीरनिर्घोषं घण्टां वामेन पाणिना ॥ ४४२
वादयन् सर्वदा धूपं उत्क्षिपेत्दस्त्रचोदितम्।
puṣpapratisarādyaiśca samantāllambayedadhaḥ|
nirdhūmajvaladaṅgāra pūrṇapātrodare bhṛśam|| 441
dahyamānena dhūpena dhūpayettadanantaram|
surūpaṁ dhīranirghoṣāṁ ghaṇṭāṁ vāmena pāṇinā|| 442
vādayan sarvadā dhūpaṁ utkṣipetdastracoditam|
Garlands of flowers, wreaths and such others should be arranged so as to appear hanging all around. Having
filled the charcoals which are burning without smoke up to the mid-level of a round and perfect vessel, he
should fumigate the shrine with the pleasant smoke by burning the ingredients recommended to be fit for
burning. Holding the bell which is rendered to be in good and auspicious shape and whose sounds could
reach distant places, in his left hand and sounding it, the Guru should raise the incense-vessel upwards
and wave it with the accompaniment of astra mantra.
कपिलाघृत संपूर्णैः कर्पूरागरु वर्तिभिः ॥ ४४३
अनिर्वाण प्रदीपैश्च चक्रतोरण दीपकैः।
त्रिशूल दीपिकामिश्च दीपमालाभिरेव च॥ ४४४
अन्यैर्नानाविधैर्दीपैः ज्वालयेत्तु समन्ततः।
kapilāghṛta sampūrṇaiḥ karpūrāgaru vartibhiḥ|| 443
anirvāṇa pradīpaiśca cakratoraṇa dīpakaiḥ|
triśūla dīpikābhiśca dīpamālābhireva ca|| 444
anyairnānāvidhairdīpaiḥ jvālayettu samantataḥ|
The shrine should be brightened all around with the lamps which are filled with the ghee got from the
tawny colored cows and provided with the wicks applied with camphor and agaru-powder(a kind of
sandal used for fumigation) and which could shine constantly, without being extinguished. It should be
illumined with the lamps arranged to be in the form of wheel and arch; with the lamps which are in the
shape of trident; with many rows of lamps and with the lamps which are in different shapes and designs.
गोदानं तिलदानं च स्वर्णदानं तथैव च ॥ ४४५
गवां तृणादि दानं च कुर्याल्लोकोपचारतः।
godānaṁ tiladānaṁ ca svarṇadānaṁ tathaiva ca|| 445
gavāṁ tṛṇādi dānaṁ ca kuryāllokopacārataḥ|
In view of rendering services and benefits to the world, ceremonial gift of cows, sesame and gold
and the offering of tender grass to the cows and such other gifts should be made.

प्रभूतैस्स्नेहसम्पूर्णैः ज्वलद्भिर्दीपिकैस्थिरैः॥ ४४६
कुर्यादारात्रिकं पश्चात् सद्वर्त्या प्रतिबोधितैः।
यथाङ्गं भस्मनाऽऽलभ्य तिलकैर्वा त्रिपुण्ड्रकैः॥ ४४७
धूपे दीपेऽथ नैवेद्ये बलावभ्यन्तरेपि च।
सकृदाचमनं दत्वा कर्तव्यं कर्म चोत्तरम्॥ ४४८
prabhūtaissnehasaṃpūrṇaiḥ jvaladbhirdīpikaisthiraiḥ|| 446
kuryādārātrikaṃ paścāt sadvartyā pratibodhitaiḥ|
yathāṅgaṃ bhasmanā''labhya tilakairvā tripuṇḍrakaiḥ|| 447
dhūpe dīpe'tha naivedye balāvabhyantarepi ca|
sakṛdācamanaṃ datvā kartavyaṃ karma cottaram|| 448
Then the Guru should perform the 'aratrika'(waving the light-vessel in front of the Deity) waving the
large-sized vessels which are filled with oil , which contain the light which could shine constantly and
which are provided with well trimmed wicks. He should apply the sacred ash(vibhuti) in the forehead
of the Lord to be in the form of round dot(tilaka) or in the pattern of three stripes. He should offer the
acamana-water once at the end of the offering of incense, light, naivedya and bali and in between each
ritual. Only after the offering of acamana, he should commence to perform the next ritual.
प्रणम्याध्येष्य लब्धाज्ञो बहिरावरणं यजेत्।
ईशानं कर्णिकायां तु पूजयेत् कुसुमादिभिः॥ ४४९
पुरुषं पूर्वपत्रे तु अघोरं दक्षिणे यजेत्।
वामं उत्तरपत्रे तु सद्यं पश्चिम पत्रतः॥ ४५०
विन्यसेत्पञ्चपत्राणि पञ्चवक्त्रयुतानि च।
बाहुभिर्दशभिश्चैव शशाङ्कमकुटैस्सह॥ ४५१
ध्यातव्यानि स्वरूपाणि वरायुध धराणि च।
praṇamyaadhyeṣya labdhājño bahirāvaraṇaṃ yajet|
īśānaṃ karṇikāyāṃ tu pūjayet kusumādibhiḥ|| 449
puruṣaṃ pūrvapatre tu aghoraṃ dakṣiṇe yajet|
vāmaṃ uttarapatre tu sadyaṃ paścima patrataḥ|| 450
vinyasetpañcapatrāṇi pañcavaktrayutāni ca|
bāhubhirdaśabhiścaiva śaśāṅkamakuṭaissaha|| 451
dhyātavyāni svarūpāṇi varāyudha dharāṇi ca|
Having prostrared and humbly entreated , the Guru should obtain permission from the Lord
and proceed to worship the Deities present in the outer enclosure. He should worship Isana at the pericarp
with flowers and other materials; Tatpurusha in the east petal; Aghora in the south petal; Vamadeva
in the north petal; and Sadyojata in the west petal. He should identify the presence of the five Lords

with the five places(four petals and the pericarp). The forms of these Lords should be meditated as having
five faces and ten hands and as adorned with the crown ornamented with the crescent moon and as holding
the much celebrated weapons.
अग्नीशरक्षो वायव्य चतुर्दिक्षुगतं यजेत्॥ ४५२
हृच्छिरश्चूलिकावर्म नेत्रमस्त्रं यथाक्रमम्।
हृदयं चन्द्रवर्णाभं शिरो गोरोचन प्रभम्॥ ४५३
तटिज्वलन संकाशं शिखां सम्यग्विचिन्तयेत्।
आधूम्रं कवचं न्यस्येदस्त्रं कपिलवर्णकम्॥ ४५४
ज्योतीरूप प्रकाशं च नेत्रं मध्यगतं स्मरेत्।
agnīśarakṣo vāyavya caturdikṣugataṁ yajet|| 452
hṛcchiraścūlikāvarma netramastraṁ yathākramam|
hṛdayaṁ candravarṇābhaṁ śiro gorocana prabham|| 453
taṭijvalana saṁkāśaṁ śikhāṁ samyagvicintayet|
ādhūmraṁ kavacaṁ nyasyedastraṁ kapilavarṇakam|| 454
jyotīrūpa prakāśaṁ ca netraṁ madhyagataṁ smaret|
He should worship the Hrudaya, Siras, Sikha, Kavaca, Netra and Astra(the Lords of Anga-mantras)
in the south-east, north-east, south-west, north-west, in all the four directions and at the center, in the due
order. Hrudaya is with the color of moon; Siras is in the color of gorocana(a bright yellow pigment); Sikha
is with the brightness comparable to the effulgence of the lightning; Kavaca is in the color of smoke,
from the head to the feet; Astra is with the tawny color; Netra is with a brightness of the luminous shaft
and the Guru should worship this as present at the center of the lotus.
पञ्चवक्रयुताः सर्वे दशबाह्विन्दु भूषिताः॥ ४५५
नानाभरण् संयुक्ताः नानास्रग्गन्ध भूषिताः।
द्विरष्टवत्सराकारास्सुरुपाः स्थिरयौवनाः॥ ४५६
प्रसन्नवदनास्सौम्याः त्रिणेत्राः स्वस्तिकासनाः।
मूर्धादिभ्यो हृदादिभ्यस्त्वानेतव्याः प्रभोरिमे॥ ४५७
ईशानं नेत्रमैशान्यां अथवा साधको यजेत्।
गर्भावरणं एवं तु पूजयेदभितो हरम्॥ ४५८
pañcavaktrayutāḥ sarve daśabāhvindu bhūṣitāḥ|| 455
nānābharaṇ saṁyuktāḥ nānāsraggandha bhūṣitāḥ|
dviraṣṭavatsarākārāssurupāḥ sthirayauvanāḥ|| 456
prasannavadanāssaumyāḥ triṇetrāḥ svastikāsanāḥ|
mūrdhādibhyo hṛdādibhyastvānetavyāḥ prabhorime|| 457

īśānaṁ netramaiśānyāṁ athavā sādhako yajet|
garbhāvaraṇaṁ evaṁ tu pūjayedabhito haram|| 458
The Lords of Anga-mantras should be meditated as having five faces and ten hands, as adorned with
the crescent moon and with various kinds of ornaments and various kinds of garlands , as besmeared with
ointment of perfumes, as sixteen years old , endowed with charming lineaments and ever-lasting
youthfulness, as appearing with delighted face and handsome form, as having three eyes in each face and
as seated in svastika-posture. The Lords of five Brahma-mantras and six Anga-mantras should be
invoked from the head and other limbs and from the heart and other parts of Sadasiva, the Primal Lord
and should be lead to the corresponding locations. Alternaively, Isana and the Lord of Netra-mantra may
be worshipped in the north-east petal of the lotus-seat, by the Guru. Thus, the Guru should worship the
retinue Lords of the first enclosure, as present around Lord Sadasiva.
स्थानेऽस्मिन्नथवा पूज्या वामाद्याश्शक्तयो नव।
अङ्कारूढाः प्रभोः पूज्या आदिशक्तिर्मनोन्मनी॥ ४५९
आवाहनादीन्येतानि स्वमन्त्रैः क्रमशोऽर्चयेत्।
नावकुण्ठनं एतेषां अमृतीकरणं विना॥ ४६०
संस्काराष्टकं एवैतत्प्रत्येकं विहितं बुधैः।
स्नपनं दीपक्लृप्तिश्च न पृथक् चाङ्गभावतः॥ ४६१
sthāne'sminnathavā pūjyā vāmādyāśśaktayo nava|
aṅkārūḍhāḥ prabhoḥ pūjyā ādiśaktirmanonmanī|| 459
āvāhanādīnyetāni svamantraiḥ kramaśo'rcayet|
nāvakuṇṭhanaṁ eteṣāṁ amṛtīkaraṇaṁ vinā|| 460
saṁskārāṣṭakaṁ evaitatpratyekaṁ vihitaṁ budhaiḥ|
snapanaṁ dīpakḷptiśca na pṛthak cāṅgabhāvataḥ|| 461
Or, the the nine Saktis, Vama and others, may be worshipped in these locations. The Adisakti known as
Manonmani should be worshipped as mounted on the left lap of Lord Sadasiva. Invocation and the
subsequent sacraments should be done with the relevant mantra pertaining to each Lord and each Sakti,
in the due order. It has been systematized by the learned Acharyas that out of the eight sacraments
beginning with invocation, only six sacraments should be done for eah retinue Lord and each Sakti, leaving
out avakunthana(safe-guarding) and amrutikarana(immortalizing). Since these retinue Deities are considered
as the limbs of the Primal Lord, there is no need for the separate arrangement for snapana and lights.
विद्येश्वरो द्वितीये तु अनन्ताद्या यथाक्रमम्।
अनन्तेशश्च सूक्ष्मश्च शिवोत्तमैकनेत्रकौ॥ ४६२
एकरुद्रस्त्रिमूर्तिश्च श्रीकण्ठश्च शिखण्डिकः।
एते देवाश्चतुर्वक्त्रा हरवद्दशबाहवः॥ ४६३
खण्डेन्दु मौलयस्सौम्याः पद्मस्था विविधायुधाः।

खड्गखेट धनुर्वाण कमण्डलवक्ष सूत्रिणः ॥ ४६४
वराभय करोपेताः शूलपङ्कज पाणयः।
युगान्तादित्य संकाशास्संसृष्टौ शिवचोदिताः ॥ ४६५
vidyeśvaro dvitīye tu anantādyā yathākramam।
ananteśaśca sūkṣmaśca śivottamaikanetrakau॥ 462
ekarudrastrimūrtiśca śrīkaṇṭhaśca śikhaṇḍikaḥ।
ete devāścaturvaktrā haravaddaśabāhavaḥ॥ 463
khaṇḍendu maulayassaumyāḥ padmasthā vividhāyudhāḥ।
khaḍgakheṭa dhanurbāṇa kamaṇḍalvakṣa sūtriṇaḥ॥ 464
varābhaya karopetāḥ śūlapaṅkaja pāṇayaḥ।
yugāntāditya saṁkāśāssaṁsṛṣṭau śivacoditāḥ॥ 465
Eight Vidyesvaras, Ananta and others are present in the due order, in the second enclosure. They are:
Ananta, Sukshma, Sivottama, Ekanetra, Ekarudra, Trimurti, Srikantha and Sikhandi. These Vidyesvaras
are with four faces and like Lord Hara, they are having ten hands; they are adorned with crown and
crescent moon; being handsome and pleased, they are seated on lotus, holding different weapons in their
hands. They are with ten hands holding khadga, keta, dhanus, bana, kamandalu, akshamala, varada mudra,
abhaya mudra, trident and lotus. They are with an excelling brightness comparable to the brilliance of
the sun which shines forth at the end of yuga.
अनन्तः पूर्वतः पूज्यः सूक्ष्मं दक्षिणतो यजेत्।
शिवोत्तमं तु वारुण्यां एकनेत्रं तथोत्तरे ॥ ४६६
एकरुद्रं तथैशान्यं त्रिमुर्तिं चाग्निगोचरे।
श्रीकण्ठं चैव नैऋत्यां वायव्यां तु शिखण्डिनम्॥ ४६७
anantaḥ pūrvataḥ pūjyaḥ sūkṣmaṁ dakṣiṇato yajet।
śivottamaṁ tu vāruṇyāṁ ekanetraṁ tathottare॥ 466
ekarudraṁ tathaiśānyāṁ trimūrtiṁ cāgnigocare।
śrīkaṇṭhaṁ caiva nairtyāṁ vāyavyāṁ tu śikhaṇḍinam॥ 467
Ananta should be worshipped in the east; Sukshma, in the south; Sivottama, in the west; Ekanetra
in the north; Ekarudra, in the north-east; Trimurti, in the south-east; Srikantha, in the south-west;
and Sikhandi, in the north-west.
गणेश्वरास्तृतीये तु कुबेराशादितः क्रमात्।
सिंहारूढाम्बिका त्र्यक्षा पीताभा दर्पणोद्वहा ॥ ४६८
ऐशान्यां संस्थितः चण्डः शुद्धवैडूर्य सप्रभः।
वैयाघ्रवसनस्त्र्यक्षः शूलदण्ड कुठारभृत्॥ ४६९
वराभयकरश्चण्डः चन्द्रखण्डाहि भूषितः।

नन्दिनं पूर्वदिग्भागे पद्मराग समप्रभम्॥ ४७०
त्रिणेत्रं शूलहस्तं च सौम्यं नागोपवीतिनम्।
gaṇeśvarāstṛtīye tu kuberāśāditaḥ kramāt|
simhārūḍhāmbikā tryakṣā pītābhā darpaṇodvahā|| 468
aiśānyāṁ saṁsthitah caṇḍaḥ śuddhavaidūrya saprabhaḥ|
vaiyāghravasanastryakṣaḥ śūladaṇḍa kuṭhārabhṛt|| 469
varābhayakaraścaṇḍaḥ candrakhaṇḍāhi bhūṣitaḥ|
nandinaṁ pūrvadigbhāge padmarāga samaprabham|| 470
triṇetraṁ śūlahastaṁ ca saumyaṁ nāgopavītinam|
Starting from the north, Ganesvaras are present in the due order, in the third enclosure. Ambika(Sivasakti)
is present in the north, being mounted on the lion-vehicle. She is with three eyes and with a color of
whitish yellow, holding mirror in Her hand. Candesvara is in the north-east, with the brightness of
vaidūrya-gem(cat`s eye), attired with tiger hide, having three eyes, with the hands holding the trident,
danda(shaft), kuthara(a kind of axe), varada mudra and abhaya mudra, presenting a fierce appearance
and adorned with crescent moon and serpents. Nandi is present in the east, having the brilliance of
padmaraga(ruby), being three-eyed, holding the trident in his hand, with a charming appearance and
wearing a serpent as the sacred thread.
हरिताभं महाकालं शूलहस्तं त्रिलोचनम्॥ ४७१
नागोपवीतिनं रौद्रं आग्नेय्यां दिशि पूजयेत्।
गणेशो वामनाकारो गजवक्रस्वदन्तभृत्॥ ४७२
मौलिकुम्भश्शूर्पकर्णः त्रितालकरपल्लवः।
सलड्डुक कुठाराक्षमालाहस्तस्त्रिलोचनः॥ ४७३
बिसिनीपत्र संकाशः पूज्यो वै यमदिक्स्थितः।
वृषो वृषाकृतिस्त्र्यक्षः कुन्देन्दु तुहिनद्युतिः॥ ४७४
आधारभूतो धर्मात्मा पूज्यो निर्ऋतिगोवरः।
haritābhaṁ mahākālaṁ śūlahastaṁ trilocanam|| 471
nāgopavītinaṁ raudraṁ āgneyyāṁ diśi pūjayet|
gaṇeśo vāmanākāro gajavaktrasvadantabhṛt|| 472
maulikumbhaśśūrpakarṇaḥ tritālakarapallavaḥ|
salaḍḍuka kuṭhārākṣamālāhastastrilocanaḥ|| 473
bisinīpatra saṁkāśaḥ pūjyo vai yamadiksthitaḥ|
vṛṣo vṛṣākṛtistryakṣaḥ kundendu tuhinadyutiḥ|| 474
ādhārabhūto dharmātmā pūjyo nirṛtigovaraḥ|
In the south-east, the Guru should worship Mahakala whose color is green, who is holding the trident
in his hand, three-eyed, wearing a serpent as the sacred thread and who is with dreadful appearance.

Ganesa , whose form is dwarfish, who is with the face of elephant, holding his own tusk in his hand, is
having a crown-like frontal globes above his forehead; his ears are in the likeness of
winnowing-basket; he is with soft sprig-like trunk extending up to three spans, holding sweet-ball
(laddu), kuthara and rosary of rudraksha in his hands; three-eyed; and his resplendence is like that
of the lotus-leaf. Such Ganesa should be worshipped as seated in the south. Vrushabha is in the
form of bull; three-eyed; his brightness is like the resplendence of white kunda-flower, moon and snow.
He symbolizes the sustaining power and he is of the nature of perfect order and harmony. This
Vrushabha should be worshipped as present in the south-west.
निर्मांसविग्रहो भृङ्गी श्वेतो वारुणदिग्गतः॥ ४७५
षड्वक्त्रो बालवेषश्च द्वादशाक्षस्तथा भुजः।
शक्तिखड्ग पताकाब्ज प्रास कुक्कुट दण्डभृत्॥ ४७६
वराभय धनुर्बाण महापरशुमानपि।
चतुर्भुजो द्विबाहुर्वा भवत्येकाननः श्रियै॥ ४७७
शक्तिकुक्कुट हस्तस्तु वराभय समन्वितः।
वायव्यां विद्रुमाभासः पूजनीयः फलार्थिभिः॥ ४७८
nirmāṁsavigraho bhṛṅgī śveto vāruṇadiggataḥ|| 475
ṣaḍvaktro bālaveṣaśca dvādaśākṣastathā bhujaḥ|
śaktikhaḍga patākābja prāsa kukkuṭa daṇḍabhṛt|| 476
varābhaya dhanurbāṇa mahāparaśumānapi|
caturbhujo dvibāhurvā bhavatyekānanaḥ śriyai|| 477
śaktikukkuṭa hastastu varābhaya samanvitaḥ|
vāyavyāṁ vidrumābhāsaḥ pūjanīyaḥ phalārthibhiḥ|| 478
Bhrungi should be worshipped in the west, as endowed with a thin form bereft of flesh and as appearing
with white color. Skanda appears with six faces; he is in the guise of a young boy whose youthfulness
has blossomed afresh; he is with twelve eyes and twelve hands which are holding sakti, khadga, pataka,
abja(lotus), prasa, kukkuta, danda, vara mudra, abhaya mudra, dhanus, bana and maha parasu. Or, in
order to obtain wealth, He may be meditated as having one face, four or two hands. His four hands are
holding sakti, kukkuta, vara mudra and abhaya mudra and he is with the color of coral. He should be
worshipped as present in the north-west by all those who are desirous of auspicious benefits.
अथवाऽन्य प्रकारेण पूजनीया गणेश्वराः।
देवी चैव तु चण्डेशो महाकालो वृषस्तथा ॥ ४७९
नन्दीशश्च गणाध्यक्षो भृङ्गी च स्कन्द एव च।
ध्यायेदेताननुद्विग्नः पद्मराग समप्रभान् ॥ ४८०
athavā'nya prakāreṇa pūjanīyā gaṇeśvarāḥ|
devī caiva tu caṇḍeśo mahākālo vṛṣastathā|| 479

nandīśaśca gaṇādhyakṣo bhṛṅgī ca skanda eva ca|
dhyāyedetānanudvignaḥ padmarāga samaprabhān|| 480
Or, the Ganesvaras may be worshipped in a different order. Devi, Candesa, Mahakala, Vrushabha,
Nandi, Ganesa, Bhrungi and Skanda – they may be worshipped in this order. Keeping his mind free
and secure, the Guru should meditate on them as appearing with the brightness of padmaraga(ruby).
लोकपालांश्चतुर्थे तु क्रमशः स्वस्वदिग्गतान्।
द्विरदेन्द्र समारूढं पीतवर्णं तु वज्रिणम्॥ ४८१
सहस्राक्षं यजेदिन्द्रं पूर्वभागे व्यवस्थितम्।
ज्वालामालावृतं शक्तिधरं अग्निं अजासनम्॥ ४८२
महिषस्थं यमं कृष्णं दक्षिणे दण्डपाणिनम्।
नैर्ऋत्यां निर्ऋतिं नीलं गदाहस्तं नराशनम्॥ ४८३
वारुणे वरुणं श्वेतं झषस्थं पाशहस्तकम्।
शबलं ध्वजहस्तं च मृगस्थं अनिलेऽनिलम्॥ ४८४
lokapālāścaturthe tu kramaśaḥ svasvadiggatān|
dviradendra samārūḍhaṁ pītavarṇaṁ tu vajriṇam|| 481
sahasrākṣaṁ yajedindraṁ pūrvabhāge vyavasthitam|
jvālāmālāvṛtaṁ śaktidharaṁ agniṁ ajāsanam|| 482
mahiṣasthaṁ yamaṁ kṛṣṇaṁ dakṣiṇe daṇḍapāṇinam|
nairṛtyāṁ nirṛtiṁ nīlaṁ gadāhastaṁ narāśanam|| 483
vāruṇe varuṇaṁ śvetaṁ jhaṣasthaṁ pāśahastakam|
śabalaṁ dhvajahastaṁ ca mṛgasthaṁ anile'nilam|| 484
The protectors of the world(loka palas, directional deities) are in the fourth enclosure, each one present
in his own direction, in the due order. The Guru should worship Indra who is mounted on the elephant
(called Airavata), who is in the color of whitish yellow and who is holding the thunderbolt(vajra) in his
hand , having one thousand eyes and who exists in the east. He should worship Agni who is present
in the south-east, surrounded by the streaks of flames, holding the sakti-wepon in his hand and mounted
on the ram. He should worship Yama who is present in the south, mounted on the buffalo , who is with
the color of black and holding the danda in his hand. In the south-west, he should worship Nirruti
who is in blue color, holding the mace-weapon in his hand and mounted on the nara(human being).
In the west, he should worship Varuna who is in white color, mounted on a large fish and holding
a noose(pasa) in his hand. In the north-west, he should worship Vayu who is with variegated colors,
holding a dhvaja(flag) in his hand and mounted on the deer.
खड्गहस्तं निधानस्थं कुबेरं पीतमुत्तरे।
कपिलं शूलहस्तं च वृषारूढं त्रिलोचनम्॥ ४८५
प्रसन्नवदनं हृष्टं ईशानं शाङ्करे यजेत्।

विष्णुं त्वधोगतं कृष्णं तार्क्ष्यस्थं चक्रपाणिनम्॥ ४८६
ब्रह्माणं अरुणाभं च हंसस्थं पद्महस्तकम्।
ऊर्ध्वंगं संयजेत् प्राज्ञः स्वस्वनामादिकाक्षरैः॥ ४८७
khadgahastaṁ nidhānasthaṁ kuberaṁ pītamuttare|
kapilaṁ śūlahastaṁ ca vṛṣārūḍhaṁ trilocanam|| 485
prasannavadanaṁ hṛṣṭaṁ īśānaṁ śāṅkare yajet|
viṣṇuṁ tvadhogataṁ kṛṣṇaṁ tārkṣyasthaṁ cakrapāṇinam|| 486
brahmāṇaṁ aruṇābhaṁ ca haṁsasthaṁ padmahastakam|
ūrdhvagaṁ saṁyajet prājñaḥ svasvanāmādikākṣaraiḥ|| 487
In the north, he should worship Kubera who is holding khadga in his hand, seated on the treasure (or,
mounted on the horse) and who is in the color of whitish yellow. In the north-east, he should worship
Isana who is in tawny color, holding the trident in his hand, mounted on the bull, has three eyes,
who is with a charming face and who appears as much delighted. In the direction below, he should
worship Vishnu who is in the color of blue-black, mounted on the Garuda-vehicle and holding the
cakra-weapon in his hand. In the direction above, he should worship Brahma who is in red color, mounted
on the hamsa-vehicle and holding a lotus in his hand. The Guru who has perfectly known the
scriptural directions should worship them , keeping the first letter of the name of each Deity as the
seed letter of the concerned mantra.
पञ्चमे त्वस्त्रसंघातं पूजनीयं यथोदितम्।
पूर्वभागे यजेद्वज्रं पीतवर्णं षडश्रकम्॥ ४८८
अग्नौ शक्तिं सुरक्ताभां कृष्णं दण्डं तु दक्षिणे।
निर्ऋतौ नीलखड्गं च श्वेतं पाशं तु वारुणे॥ ४८९
चित्रध्वजं तु वायव्यां हेमाभां उत्तरे गदाम्।
ऐशान्यां ज्वलितं शूलं चक्रं अर्कसमप्रभम्॥ ४९०
अधस्थं संयजेदब्जं श्वेतं ऊर्ध्वे विचक्षणः।
पञ्चावरण पूजैवं समासात्परिकीर्तिता॥ ४९१
pañcame tvastrasaṁghātaṁ pūjanīyaṁ yathoditam|
pūrvabhāge yajedvajraṁ pītavarṇaṁ ṣaḍaśrakam|| 488
agnau śaktiṁ suraktābhāṁ kṛṣṇaṁ daṇḍaṁ tu dakṣiṇe|
nirṛtau nīlakhaḍgaṁ ca śvetaṁ pāśaṁ tu vāruṇe|| 489
citradhvajaṁ tu vāyavyāṁ hemābhāṁ uttare gadām|
aiśānyāṁ jvalitaṁ śūlaṁ cakraṁ arkasamaprabham|| 490
adhasthaṁ saṁyajedabjaṁ śvetaṁ ūrdhve vicakṣaṇaḥ|
pañcāvaraṇa pūjaivaṁ samāsātparikīrtitā|| 491
In the fifth enclosure, the array of weapons should be worshipped as detailed in the Scripture. The
Guru should worship the vajra-weapon in the east, conceieving it to be in the color of whitish yellow

and to be in hexagonal form. In the south-east, he should worship sakti-weapon which is in the color
of bright red; in the south, danda-weapon in the color of blue-black, in the south-west, khadga which
is in the color of blue; in the west, pasa which is in white color; in the north-west, dhvaja which is in
variegated colors; in the north, gada which is in gold color; in the north-east, trisula which is in
fiery color; in the direction below, cakra-weapon which is with the brilliance of the sun, and in the
direction above, the Guru, who is highly skilled, should worship the padma which is in white color.
Thus, the worship to be done in five enclosures has been explained briefly.
एकावरण पूजा स्यादङ्गैर्ब्रह्मभिरेव च।
अथवा केवलैरङ्गैः केवलैर्ब्रह्मभिस्तु वा॥ ४९२
ब्रह्माङ्गैर्लोकपैरस्त्रैः भवेदावरणत्रयम्।
हेतिभिस्सहितान् लोकपालानभ्यर्चयेत्तु वा॥ ४९३
अथ ब्रह्माङ्ग विद्येश मूर्त्येकादश रुद्रकान्।
यजेद्गन्धादिभिश्चैवं अन्तरावरमक्रमात्॥ ४९४
बाह्यावरण पूजा च परिवार विधौ विदुः।
ekāvaraṇa pūjā syādaṅgairbrahmabhireva ca|
athavā kevalairaṅgaiḥ kevalairbrahmabhistu vā|| 492
brahmāṅgairlokapairastraiḥ bhavedāvaraṇatrayam|
hetibhissahitān lokapālānabhyarcayettu vā|| 493
atha brahmāṅga vidyeśa mūrtyaikādaśa rudrakān|
yajedgandhādibhiścaivaṁ antarāvaraṇakramāt|| 494
bāhyāvaraṇa pūjā ca parivāra vidhau viduḥ|
In the system of worship with only one enclosure, the retinue Deities are held to be the Lords of
Brahma-mantras and Anga-mantras. Or, the retinue Deities may be held to be the Lords of Brahma-
mantras alone or those of Anga-mantras alone. In the system of worship with three enclosures, the
retinue Deities are held to be the Lords of Brahma-mantras and Anga-mantras, ten directional Deities
(lokapalas) and ten weapons for the first, the second and the third enclosure respectively. Or, the
Directional Lords may be worshipped as associated with their own weapons. Alternatively, the
Brahma-mantras and the Anga-mantras, eight Vidyesvaras, eight Murtis, eleven Rudras may be worshipped
with sandal and other substances in the order applicable to the inner enclosures. In the system of
the worship of the retinue Deities, the knowers of the Agamas have given directions for the worship
of the enclosure confined to the outer enclosures also.
एवमावरणं पूज्य दद्यान्नैवेद्यं उत्तमम्॥ ४९५
पञ्चवक्त्रेषु नैवेद्यं ऊर्ध्ववक्त्रेऽथवा पुनः।
अङ्गानामपि सर्वेषां पृथङ्नैवेद्यमर्धतः॥ ४९६
चरुपाकः प्रकर्तव्यः पृथक्पात्रेषु संभवे।
पूतेष्वितरथैकस्मिन् हविष्यं मन्त्रसंस्कृतम्॥ ४९७

evamāvaraṇaṁ pūjya dadyānnaivedyaṁ uttamam|| 495
pañcavaktreṣu naivedyaṁ ūrdhvavaktre'thavā punaḥ|
aṅgānāmapi sarveṣāṁ pṛtaṅnaivedyamardhataḥ|| 496
carupākaḥ prakartavyaḥ pṛthakpātreṣu saṁbhave|
pūteṣvitarathaikasmin haviṣyaṁ mantrasaṁskṛtam|| 497
Having worshipped the retinue Deities of the enclosures in this way, he should offer the superior variety
of naivedya. He should offer the naivedya to all the five faces or to the upper face alone. Half measure of
this naivdya should be offered to each of the Deities of Brahma-mantras and Anga-mantras, separately.
If vessels are available, the caru-food should be kept in a separate container and offered to each Deity
separately. If not, the havis should be kept in one of the pure containers arranged there for various
purposes and should be consecrated with mantras and be offered to all the Deities.
बाह्यावरण देवानां द्वाराध्यक्ष पुरस्सरम्।
यजनं गन्ध पुष्पाद्यैः प्रत्येकं प्रविधीयते॥ ४९८
भूतादिभ्यो बलिं दद्यादथ मन्त्र निवेद्यके।
तदन्ते नित्यहोमो वा प्रविश्याभ्यन्तरं पुनः॥ ४९९
bāhyāvaraṇa devānāṁ dvarādhyakṣa purassaram|
yajanaṁ gandha puṣpādyaiḥ pratyekaṁ pravidhīyate|| 498
bhūtādibhyo baliṁ dadyādatha mantra nivedyake|
tadante nityahomo vā praviśyābhyantaraṁ punaḥ|| 499
With regard to the worship of the Deities of outer enclosures, each Deity should be worshipped separately
with sandal and other substances, preceded by the separate worship of the Gaurdian Lords of the entrance.
The bali should be offered to the presiding Deities of the cosmic elements and the naivedya consecrated by
mantras should be offered. After that, having entered into the shrine, the Guru should perform the daily
fire-ritual(nitya homa).
तृप्तावाचमनं दद्याद् हस्तोद्वर्तन पूर्वकम्।
मुखवासं च ताम्बूलं देवयोग्यं प्रदापयेत्॥ ५००
श्रीमत् पञ्चमहाशब्द दर्पणच्छत्रचामरैः।
गेयनृत्तजपस्तोत्रैस्तदा तमभिनन्दयेत्॥ ५०१
tṛptāvācamanaṁ dadyād hastodvartana pūrvakam|
mukhavāsaṁ ca tāmbūlaṁ devayogyaṁ pradāpayet|| 500
śrīmat pañcamahāśabd darpaṇacchatracāmaraiḥ|
geyanṛttajapastotraistadā tamabhinandayet|| 501
Having cleaned his hands, the Guru should offer the acamana-water to ensure the satisfaction of the Lord.
Then he should offer the ‘mukhavasa’ and ‘tambula’ recommended to be fit for the Lord. Then he should
make the Lord to be auspiciously delighted, with the raising of five great sounds related to the five cosmic
elements, with mirror, parosal, chowrie, songs, dance, recital of sacred hymns and such other services.

हृष्ट देव्या समासीनं सदेशं शक्तिविग्रहम्।
ध्यात्वा तच्छिरसि न्यसेत् पवित्रं कर्मपूर्वकम्॥ ५०२
प्रत्यहं वाङ्मनः काय व्यापार जनितादलम्।
पतनात्त्रायते यस्मात् तस्मादेव पवित्रकम्॥ ५०३
प्रकृतौ परमीभावं संपूत्यर्थं अनन्तरम्।
परमान्तिकमुच्चार्य प्रासादं पूर्ववन्नयेत्॥ ५०४
hṛṣṭa devyā samāsīnaṁ sadeśaṁ śaktivigraham|
dhyātvā tacchirasi nyaset pavitraṁ karmapūrvakam|| 502
pratyahaṁ vāṅmanaḥ kāya vyāpāra janitādalam|
patanāttrāyate yasmāt tasmādeva pavitrakam|| 503
prakṛtau paramībhāvaṁ saṁpūrtyarthaṁ anantaram|
paramāntikamuccārya prāsādaṁ pūrvavannayet|| 504
Having meditated on Lord Sadasiva whose form is constituted of skati-kala mantras and who is seated with
His delighted Sakti, the Guru should place a pavitra( a protective and purificatory darbha-grass designed
in a specific pattern) on the head of the Lord, preceded by the relevant rituals. A sadhka gets himself
entangled daily in the bonds of karmas knowingly or unknowingly through his words, mind and body.
Since it protects the sadhka from falling into the hellish worlds because of such karmic bonds, it is
called 'pavitraka'. Having recited the mantras related to 'paramibhava' (state of oneness with the Lord)
for the sake of prefect completion of the commenced rituals, he should recite the prasada mantra raising his
central channel up to dvadasanta and conceive its oneness with the Lord, as done before.
प्ररोचनं तु कर्तव्यं मुद्रया प्रागुपात्तया।
प्रार्थयित्वा जपं कुर्याद् अक्षसूत्रेण बुद्धिमान्॥ ५०५
अक्षाणां अक्षकल्पनां संयमो यत्प्रसूयते।
दृष्टादृष्टफलावाप्तेरक्षसूत्रं तदुच्यते ॥ ५०६
rarocanaṁ tu kartavyaṁ mudrayā prāgupāttayā|
prārthayitvā japaṁ kuryād akṣasūtreṇa buddhimān|| 505
akṣāṇāṁ akṣakalpānāṁ saṁyamo yatprasūyate|
dṛṣṭādṛṣṭaphalāvāpterakṣasūtraṁ taducyate|| 506
Then the raised display of mahamudra which was shown earlier should be done. Then having supplicated
to the Lord, the learned Guru should do the inacantation of mula mantra with the rosary of rudraksha. Since
it imparts the power of control over the senses and over all the activities done by the senses for the secured
attainment of perceptible and imperceptible fruits, it is called 'aksha sutra'.

अष्टोत्तरशतेनाऽथ तदर्धेन तदर्धतः।
जपमाला प्रकर्तव्या संस्कृता शर्वशाम्बरैः॥ ५०७
मध्यमानामिकाङ्गुष्ठ कर्षणात्सिद्धिरुत्तमा।
अङ्गुष्ठ तर्जनी योगान् मध्यमा सिद्धिरिष्यते॥ ५०८
कनिष्ठाङ्गुष्ठ संयोगात् सिद्धिरुक्ता कनीयसी।
मूलाद्दशांशो ब्रह्माङ्गजपः कार्योऽत्र धीमता॥ ५०९
न विलम्बितं अस्पष्टं न चास्वीकृतमदृतम्।
असंख्यातं मनोभ्रान्त्या जपं कुर्याद्विचक्षणः॥ ५१०
नित्यादि कर्मभेदोक्तं जपं कृत्वा निवेदयेत्।
aṣṭottaraśatenā'tha tadardhena tadardhataḥ|
japamālā prakartavyā saṁskṛtā śārvaśambaraiḥ|| 507
madhyamānāmikāṅguṣṭha karṣaṇātsiddhiruttamā|
aṅguṣṭha tarjanī yogān madhyamā siddhiriṣyate|| 508
kaniṣṭhāṅguṣṭha saṁyogāt siddhiruktā kanīyasī|
mūlāddaśāṁśo brahmāṅgajapaḥ kāryo'tra dhīmatā|| 509
na vilambitaṁ aspaṣṭaṁ na cāsvīkṛtamadrutam|
asaṁkhyātaṁ manobhrāntyā japaṁ kuryāadvicakṣaṇaḥ|| 510
nityādi karmabhedoktaṁ japaṁ kṛtvā nivedayet|
The rosary of rudraksha may be made with 108, 54 or 27 rudrakshas and it should be consecrated with
the mantras which have their existence in the pure tattva. While counting the incantation, if each rudraksha
of the rosary is moved up with the thumb, ring finger and the middle finger, then there would result
the exalted benefit of superior kind. If is moved up with the thumb and index finger, the accomplishment
of the desired fruit would be of medium knid. If it is moved up with the thumb and the little finger, the
the benefit would be of lower type. It is ordained that in the process of incantation, the samhita
mantras should be recited for one part out of ten parts of the total number of the mula mantra-incatation.
The incantation should be done without being too swift or too slow, without pronouncing indistinctly.
It should not be done with unsteadied and confused mind. Such incantation which forms part of the
series of daily rituals should be done in a perfect way and it should be dedicated to the Lord, duly.
साधकः सास्थ्यसिद्ध्यर्थं विरामायेतरो जनः॥ ५११
चुलुकोदकत्रयेणैव कुशपुष्पादिभिस्सह।
ओं गुह्यादिगुह्य गोप्ता त्वं गृहाणास्मत् कृतं जपम्॥ ५१२
सिद्धिर्भवतु मे येन त्वत्प्रसादात्त्वयि स्थिते।
यत्किञ्चित्कर्म हे देव सदा सुकृत दुष्कृतम्॥ ५१३
तन्मे शिवपदस्थस्य भुङ्क्ष्व क्षपय शङ्कर।

शिवो दाता शिवो भोक्ता शिवस्सर्वं इदं जगत्॥ ५१४
शिवो यजति सर्वत्र यश्शिवस्सोऽहमेव तु।
निवेद्यैवं स्वात्मानं जपं पूजां च भक्तितः॥ ५१५
ध्यायन् तिष्ठेच्छिवं पश्चाद्यथापूर्वं उदाहृतम्।
स्तुत्वाऽनेकविधैः स्तोत्रैः प्रणिपत्य पुनः पुनः॥ ५१६
sādhakaḥ sāsdhyasiddhyarthaṁ virāmāyetaro janaḥ|| 511
culukodakatrayeṇaiva kuśapuṣpādibhissaha|
oṁ guhyādiguhya goptā tvaṁ gṛhāṇāsmat kṛtaṁ japam|| 512
siddhirbhavatu me yena tvatprasādāttvayi sthite|
yatkiñcitkarma he deva sadā sukṛta duṣkṛtam|| 513
tanme śivapadasthasya bhuṅkṣva kṣapaya śaṅkara|
śivo dātā śivo bhoktā śivassarvaṁ idaṁ jagat|| 514
śivo yajati sarvatra yaśśivasso'hameva tu|
nivedyaivaṁ svātmānaṁ japaṁ pūjāṁ ca bhaktitaḥ|| 515
dhyāyan tiṣṭhecchivaṁ paścādyathāpūrvaṁ udāhṛtam|
stutvā'nekavidhaiḥ stotraiḥ praṇipatya punaḥ punaḥ|| 516
For the fulfillment of what should be accomplished and for giving a pause of short duration for the other
devotes assembled there, the Guru should offer the ‘culokodaka’(handful of water) three times with the
accompaniment of the relevant mantra, making use of kusa-grass, flowers and other substances. He
should supplicate: “ Om, O, Lord!, you are the secret of the most secrets, you are the protector! Kindly
accept this incantation done by me now. Through your grace which always exists in you, let there be the
accomplishment of the concerned fruit of this incantation. O, the Lord of the gods!Sankara!, whatever
insignificant trace of the fruits of my good deed or bad deed be there, to be experienced by me who is
firmly existing at the feet of Siva, kindly extirpate it. Siva is the giver; it is Siva who enjoys
the fruits; all these objects of the world are the expressions of Siva Himself; it is Siva who worships
everywhere. Indeed, He who is Siva is me only”. Having entreated in the way, he should dedicate the
incantation, worship and his own self to the Lord, with deep devotion. Sitting there and meditating on Siva
in a manner explained earlier, he should praise the Lord with various sacred hymns composed in different
meters(chandas) and repeatedly prostrate before Him.
नित्याग्निकार्यं कुर्वीत नित्याग्नौ होममन्दिरे।
पचनालय वह्न्याशा कुण्डे वह्निविधिक्रमात्॥ ५१७
नित्योत्सवं च कुर्वीत ताण्डवं तदनन्तरम्।
ततो लिङ्गं समभ्यर्च्य गन्धपुष्पादिभिः क्रमात्॥ ५१८
दद्यात्पराङ्मुखार्घ्यं च महामुद्रां प्रदर्शयेत्।
nityāgnikāryaṁ kurvīta nityāgnau homamandire|
pacanālaya vahnyāśā kuṇḍe vahnividhikramāt|| 517

nityotsavaṁ ca kurvīta tāṇḍavaṁ tadanantaram|
tato liṅgaṁ samabhyarcya gandhapuṣpādibhiḥ kramāt|| 518
dadyātparāṅmukhārghyaṁ ca mahāmudrāṁ pradarśayet|
Then he should perform the fire ritual to be executed daily in the fire kept constantly in the separate shrine
meant for the fire-ritual. Or he may perform this fire-ritual in the fire-pit designed in the south-east of
the kitchen-hall, according to the rules pertaining to such ritual. Then he should perform the daily-festival
and arrange for the performance of dance-recital. Subsequent to these, he should worship the Linga with
sandal, flowers and other materials in the due order and offer the arghya-water meant for making the Lord
to turn way (paranmukha arghya). Then he should display the Great Mudra(maha mudra).
संहारमुद्रयाऽस्त्रेण देवान् आवरणस्थितान्॥ ५१९
उत्थाप्य मूर्तिमन्त्रेण योजयेन्मूर्तसंगतान्।
हृन्मन्त्रानुगतं मूलं उच्चर्य करणोज्झितम्॥ ५२०
सकलोपाधि निर्मुक्तं यथा निष्कलतां गतम्।
शिवतत्त्व विभागेन चिन्तयेद् हृत्स्थितेन च॥ ५२१
निरपेक्षो विसर्गोऽयं लिङ्गे साधारणो मतः।
saṁhāramudrayā'streṇa devān āvaraṇasthitān|| 519
utthāpya mūrtimantreṇa yojayenmūrtisaṁgatān|
hṛnmantrānugataṁ mūlaṁ uccarya karaṇojjhitam|| 520
sakalopādhi nirmuktaṁ yathā niṣkalatāṁ gatam|
śivatattva vibhāgena cintayed hṛtsthitena ca|| 521
nirapekṣo visargo'yaṁ liṅge sādhāraṇo mataḥ|
Displaying the mudra meant for dissolution(samhara mudra) and reciting the astra mantra, he should raise
the Deities present in the enclosures and unite them with the original forms with the accompaniment of
murti-mantra pertaining to each Deity. Reciting the mula mantra followed by the hrudaya mantra, he
should ideate that Lord Siva presents Himself now as the formless one, being dissociated from the
karanas(instruments) and all those attributes which constitute the body of the Lord. Knowing the different
states of the formed and the formless Siva, he should meditate on the formless Siva who is always present
within the heart of the devotee. This is the process of executing the farewell to the Lord, the process
without anticipating any fruit. This kind of process is considered to be common for all.
परिगृहीतलिङ्गे तु सापेक्षः प्राक् प्रदर्शितः॥ ५२२
चललिङ्गेऽपि सापेक्षो नापेक्षस्स्थण्डिले सदा।
सर्वत्राप्यनपेक्षस्तु प्रत्यहं तु विधीयते॥ ५२३
parigṛhītaliṅge tu sāpekṣaḥ prāk pradarśitaḥ|| 522
calaliṅge'pi sāpekṣo nāpekṣassthaṇḍile sadā|
sarvatrāpyanapekṣastu pratyahaṁ tu vidhīyate|| 523

Worshipping with a motive to attain the desired fruit is admissible in the case of the Linga recieved by the
sadhaka from the Guru. This has been made known earlier. Motivated worship is admissible in the case of
portable Linga. But, such motivated worship is not admissible in the case of sthandila, under all
circumstances. But it is ordained that the worship should be done for all types of Lingas, without
any motivation, without desiring for any fruit.
ऐशान्यां पूजयेच्चण्डं गन्धपुष्पादिभिः क्रमात्।
तस्मै समर्पयेत्सर्वं निर्माल्यं तत्प्रकीर्तितम्॥ ५२४
लिङ्गमूर्धस्थितमित्येके पिण्डिकायां अथापरे।
ऐशान्यां पीठकस्थं वा बाह्ये चण्डगृहेऽथवा॥ ५२५
क्रोधांशः परमेशस्य चण्डेश इति कीर्तितः।
aiśānyāṁ pūjayeccaṇḍaṁ gandhapuṣpādibhiḥ kramāt|
tasmai samarpayetsarvaṁ nirmālyaṁ tatprakīrtitam|| 524
liṅgamūrdhasthitamityeke piṇḍikāyāṁ athāpare|
aiśānyāṁ pīṭhakasthaṁ vā bāhye caṇḍagṛhe'thavā|| 525
krodhāṁśaḥ parameśasya caṇḍeśa iti kīrtitaḥ|
He should worship Candesvara in the morth-east with sandal, flowers and other substances. It is maintained
that all the remains of the offerings made to Lord Siva should be dedicated to Candesvara. Some say that
Candesvara is present on the top of the Linga; others are of the view that he is present in the pedestal.
Candesvara may be considered to be in the north-east side of the pedestal or to be present in the shrine
specifically provided for him , outside the main shrine. It is said that Candesvara is the manifested
form of a part of Siva`s anger.
नैवेद्यं गन्धपुष्याद्यं द्रव्यं यज्जायते चिरात्॥ ५२६
यन्माल्यं उपभुक्तं तन्निर्माल्यं अभिधीयते।
रजस्स्थण्डिल लिङ्गस्थं शिवभुक्तोज्झितं हि यत्॥ ५२७
चण्डभोज्यं दुराधर्षं वर्जनीयं प्रयत्नतः।
naivedyaṁ gandhapuṣpādyaṁ dravyaṁ yajjāyate cirāt|| 526
yanmālyaṁ upabhuktaṁ tannirmālyaṁ abhidhīyate|
rajassthaṇḍila liṅgasthaṁ śivabhuktojjhitaṁ hi yat|| 527
caṇḍabhojyaṁ durādharṣaṁ varjanīyaṁ prayatnataḥ|
The eatables, sandal, flowers and such other materials, various objects kept there for the worship of
Siva, garlands – all these which are enjoyed by the Lord are called ‘nirmalya’(free from impurities).
The particles which are in the sthandila-linga and those which are the remins of the things enjoyed
by Siva are strictly for the enjoyment of Candesvara; they are unapproachable to the devotees and the
common people. So, by all means, they should be kept apart, avoiding the intention to make use of them.